There are a number of wonderful resources that explain intergenerationality and intergenerational ministry generally, including the article Building Faith “What is intergenerational ministry?» This article aims to explore how intergenerationality applies to worship.
Defining worship, ritual and liturgy
We often use the terms “worship,” “ritual,” and “liturgy” interchangeably, but they are not actually synonyms.
Worship
“Cult” is the broadest term. Worship is anything that glorifies God. It can be deeply personal, like a silent prayer during a walk in the woods, or communal, like singing a community anthem.
Ritual
“Ritual” is more specific. A ritual is a repeated, symbolic community action. Rituals can be sacred or secular; some examples include graduation ceremonies, presidential inaugurations, and baptisms. Each of these examples shares the same characteristics: repetition, symbolism, and audience participation.
Liturgy
“Liturgy” is a subset of ritual. The liturgy is a public and community ritual worship directed towards the sacred.
Learn more about the liturgy
If you ask a room full of Episcopalians, “Where do we find the liturgy?” you will get various answers:
- “The Book of Common Prayer”
- “Enrich our worship”
- people gathered on Sunday morning
All are partly correct. But a more complete answer is this:
The liturgy, for Episcopalians, takes place in the worship assembly using authorized episcopal resources. It’s lived, not printed.
Liturgy – public, communal ritual worship directed toward the sacred – is not a product you can hold in your hands. It is not an abstract idea floating above our heads. Like music that only exists when it is played, liturgy comes to life when a community gathers, prays, sings and celebrates sacred rites together.
Many have heard that liturgy means “the work of the people”, from the Greek word leitourgie. This is partly true, but historically the term meant “a public work for others.” In ancient Greece, leitourgie was a gift or service offered for the benefit of the entire community. In the scriptures it describes the work of the priests in the temple.
For Christians, the liturgy is above all the work of Christ, his offering in the paschal mystery: his birth, his life, his death, his resurrection and his ascension. Our role is to join in this ongoing work, not to act to gain God’s approval.
Intergenerational “Worship” or “Liturgy”?
Because “worship” is a more familiar term, “intergenerational worship” has become the default phrase used by Roots and wings grants team. But “intergenerational liturgy” would be a much more precise term to describe our work. We define it as worship/liturgy that seeks to intentionally engage and equally value the gifts and needs of two or more generations (or each present generation). Each part of this definition is significant:
1. Search
Worship communities are not static. Neither do our liturgies. Intergenerational liturgy is a contextual practice that evolves over time in response to the gifts and needs of God’s people in our congregations. We never fully arrive at the dream of “intentionally engaging and equally valuing the gifts and needs of each present generation.” Rather, we seek to be guided by the Spirit and move toward that vision in a way that is relevant to the real people in our communities.
2. Two or more generations (or each generation present)
While some congregations have congregants from all generations, many congregations do not. The lack of representation of certain generations does not prevent a congregation from practicing an intergenerational liturgy. Any congregation consisting of two or more age groups (toddlers and retirees, young adults and seniors, adolescents and middle-aged adults) can practice intergenerational liturgy by bringing these generations together in an intentional and relational way. In a congregation that has representatives of many age groups, the the most complete The expression of intergenerational liturgy will intentionally include each generation present. (Note: Relationality is one of the fundamental characteristics of intergenerational liturgy. You can learn more in “ »The characteristics of intergenerational worship: relationality. “)
3. Intentional Engagement
Although at least two generations or age groups must be present to practice an intergenerational liturgy, presence alone does not make a liturgy intergenerational. Generations must be brought together in an intentional way and invite engagement across the ages. The liturgy is not something we observe; it’s something we create together. (Note: Intentionality is one of the fundamental characteristics of intergenerational liturgy. You can learn more in “”Characteristics of intergenerational worship: intentionality. “)
4. Equal value
An essential characteristic of the intergenerational liturgy is dignified reciprocitythe idea that all bodies, of all ages, have the right to be present, give, and receive during worship in a way that respects their dignity as children of God. A strong intergenerational liturgy aims to examine and equalize power dynamics so that worshipers of all ages perceive their presence, participation, and leadership as equally valuable to the community.
5. Gifts
Another essential characteristic of the intergenerational liturgy is empowermentthe idea that all bodies, of all ages, have gifts to share with the worshiping community. Additionally, all ages deserve to be invited, equipped, and supported to share their gifts in worship.
6. Needs
The last essential characteristic of the intergenerational liturgy is flexibilitywhich is about making room for everyone’s humanity. Just as we all have gifts, we all have needs: physical, emotional and spiritual. Flexibility recognizes that a worshiping community is composed of bodies with different needs and responds with a posture of grace rather than rigidity.
Intentional value of all bodies
The bottom line is that intergenerational worship, or, more accurately, intergenerational liturgy, is the ongoing practice of intentionally valuing all bodies, of all ages, in public, communal ritual worship directed toward the sacred. There is no “right” way to do this. It is a practice rather than a destination. It also offers us the opportunity to put into practice our baptismal promises: to seek and serve Christ in all people, to strive for justice and peace among all, and to respect the dignity of every human being.
The image shown is of Michael Maasen on Unsplash
Sarah Bentley Allred (she/her/hers)
Sarah Bentley Allred is Project Director for Roots & Wings: Collaborative Intergenerational Education through Lifelong Learning at Virginia Seminary. Prior to joining Lifelong Learning, Sarah served as Director of Children and Youth Ministries for four years, then completed the M.Div. program at VTS with an emphasis on Christian formation. She is passionate about children’s spirituality, intergenerational worship, and small church formation. She loves local cafes, board games, the beach, and exploring new places with her husband, Richard, their daughter, Eleanor, and their dog, Grace. To learn more, visit sarahbentleyallred.com.
Shawn Strout (he/him/his)
Rev. Dr. Shawn Strout is Associate Professor of Worship and Associate Dean of Chapel at Virginia Theological Seminary. He has been ordained since 2012 and has served in various parish contexts. He holds a Ph.D. in Liturgical Studies/Sacramental Theology from The Catholic University of America in Washington, D.C. Shawn feels a special calling to train lay and ordained ministers in the Church.
